說無垢稱經疏 1.9

1.9

二為令二乘有取捨者，取捨有二：一內取捨、二外取捨。內取捨者，捨謂捨二乘心，取謂取大乘智。障有二種：一煩惱障、二所知障，初障涅槃、後障菩提。聲聞斷初，已超生死、得涅槃訖，不能斷後，未證菩提、不達諸法，故分別心二乘現有。由此劣法，彼亦成熟無分別智。菩薩所成，由斯勝法，此亦成熟。取捨之道其義明矣。由此鶖子宴坐、寂然身心，動現威儀，常居滅定。目連說法利諸居士，示法離言乃名真說。飲光乞食從貧捨富，令等慈悲，修行壞執。善現持鉢，修行舍衛城，化人其舍理等，乃可取之。滿慈談演，教諸新學，遣授大法，勿以聲聞剪剃隨佛決擇苦空，何以分別之心而說實相之法。無滅天眼明見大千，有無之行雙徵，而定之見方達。近執出二人之罪，訶令勿擾其心，心垢而罪生、心淨垢還滅。執日讚出家之德，誘彼幼童，教捨分別而為無為，是為出家之利。世尊現身有疾，慶喜緣斯乞乳，說佛無漏之身，令捨二乘之見。竊觀昔時逢遇，尚勸捨分別之心，況示疾而演大方，不讚授菩薩之智？所以〈問疾品〉中，吉祥將往問疾，淨名先空其舍。既同十方佛土，亦現空其分別。〈不思議品〉中，鶖子希床，訶令為法，後請燈王之座，安處菩薩聲聞，廣說不可思議，談非二乘境界。飲光引生盲，自喻不了，解之難思。〈觀有情品〉中，天女散花，聲聞便著。鶖子以花不如法，盡其神力去之。天女曰：「是花如法，尊者自不如法。花無分別，尊者有之。」〈香臺品〉中，鶖子見日時將至，心思所食，便請香臺之食，勸捨聲聞之意。故《攝論》云「三種練磨，斷除四處障。」二乘作意、諸疑離疑，心有分別便迷其境，分別若除乃冥正理。故有分別者，未契真宗之妙，莫證菩提；無分別者，遂會玄門之極，方成大覺。故知示疾現不思議，欲令二乘起內欣厭。聲聞苦身，任運便滅，故內欣厭唯說智心。分別心滅，妄境乃空；正智既生，其理便現。

Second, concerning "causing the two vehicles to have acceptance and rejection": acceptance and rejection are of two kinds: first, internal acceptance and rejection; second, external acceptance and rejection. As for internal acceptance and rejection, "rejection" means rejecting the mind of the two vehicles, and "acceptance" means accepting the wisdom of the Mahāyāna. There are two kinds of obscurations: first, the afflictive obscuration; second, the cognitive obscuration. The former obscures nirvāṇa; the latter obscures bodhi. The śrāvakas have severed the former, having already transcended life and death and attained nirvāṇa; but they are unable to sever the latter, not yet realizing bodhi and not penetrating all dharmas. Therefore, the conceptualizing mind is currently present in the two vehicles. By this inferior dharma, non-conceptual wisdom is also brought to maturity for them. What the bodhisattvas accomplish is by means of this superior dharma, and this is also brought to maturity. The principle of the way of acceptance and rejection is thus clear. Hence, when Śāriputra was sitting in quiet contemplation with body and mind pacified, his movements manifested deportment and he constantly dwelt in the concentration of cessation. When Maudgalyāyana preached the Dharma to benefit the householders, it was shown that the Dharma transcends words and only then is it called true preaching. When Kāśyapa begged for food, favoring the poor and forsaking the rich, he was instructed to make compassion equal and to practice breaking through attachments. When Subhūti held his bowl while practicing alms-seeking in the city of Śrāvastī, it was only when transforming people and entering their houses with equal principle that food was to be accepted. When Pūrṇa Maitrāyaṇīputra expounded teachings to the newly trained, he was urged to transmit the Great Dharma, not to use the śrāvaka shaving of hair and following of the Buddha to judge suffering and emptiness; why should the Dharma of true reality be spoken with a conceptualizing mind? When Aniruddha with his divine eye clearly saw the great trichiliocosm, the practices of existence and non-existence were both questioned, and only then was the vision of concentration penetrated. When Upāli judged the offenses of two monks, he was rebuked and told not to agitate their minds, for when the mind is defiled, offenses arise, and when the mind is pure, defilements are extinguished. When Rāhula praised the virtues of renunciation to guide the young boy, he taught him to abandon conceptualization and act with unconditioned action, which constitutes the true benefit of renunciation. When the Bhagavat manifested illness in his body and Ānanda begged for milk on that account, the Buddha's undefiled body was explained so as to cause him to abandon the view of the two vehicles. If, looking at their past encounters, they were already urged to abandon the conceptualizing mind, how much more so when he manifested illness to expound the great doctrine—would he not praise and confer the wisdom of the bodhisattva? Therefore, in the chapter "Inquiring About the Illness", when Mañjuśrī was about to go inquire about the illness, Vimalakīrti first emptied his house. Since it was identical to the Buddha-lands of the ten directions, it also manifested the emptying of their conceptualization. In the chapter "Inconceivable", when Śāriputra longed for a seat, he was rebuked and told to act for the sake of the Dharma; subsequently, seats from the King of Mount Sumeru of Lights were requested, upon which bodhisattvas and śrāvakas were seated, and the inconceivable was extensively expounded, discussing what is not the domain of the two vehicles. Kāśyapa, using the simile of a person born blind, described his own failure to understand, regarding this realization as difficult to conceive. In the chapter "Observing Sentient Beings", when the heavenly maiden scattered flowers, they stuck to the śrāvakas. Śāriputra, thinking the flowers were not in accordance with the Dharma, exhausted his spiritual power to remove them. The heavenly maiden said, "These flowers are in accordance with the Dharma; it is the Venerable One himself who is not in accordance with the Dharma. The flowers have no conceptualization, but the Venerable One has it." In the chapter "The Fragrance Realm", when Śāriputra saw that mealtime was approaching and his mind thought of what to eat, food from the Fragrance Realm was immediately requested, urging the abandonment of the śrāvaka mindset. Therefore, the *Mahāyānasaṃgraha* says, "By the three kinds of training, one severs and eliminates obscurations in the four states." If the two vehicles apply their attention, doubts arise or are left unresolved; when the mind has conceptualization, it is deluded about its objects; only when conceptualization is removed can it unite with the correct principle. Thus, those who have conceptualization have not tallied with the subtleties of the true principle and cannot realize bodhi; those without conceptualization ultimately encounter the pinnacle of the profound gate and only then achieve great awakening. Therefore, know that manifesting illness and displaying the inconceivable are intended to cause the two vehicles to give rise to internal delight and revulsion. Since the suffering body of a śrāvaka is naturally eliminated, internal delight and revulsion are spoken of solely in terms of the mind of wisdom. When the conceptualizing mind is eliminated, the false objects become empty; once correct wisdom has arisen, the principle becomes manifest.